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Reflections on the Mystery of Divine Mercy

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Reflections on the Mystery of Divine Mercy Reflections on the MYSTERY OF DIVINE MERCY [For Private Use] Rev. Joseph Henchey, CSS 2008 THE MERCY OF GOD TABLE OF CONTENTS 2 TABLE of CONTENTS PART ONE 7 The Merciful God Introduction 1. In Classical Antiquity 2. In Sacred Scripture Summary † PART TWO 18 Theological Reflections Introduction A. St. Paul 20 1. Trinitarian Dimensions 2. Divine Decree 3. Intimate Nature 4. Primacy of Jesus 5. Titles of Primacy 6. The Father’s Primacy B. St. Thomas Aquinas 24 1. Divine Goodness 2. Wisdom and Knowledge 3. Divine will & Freedom 4. Order 5. Nature of Mercy 6. Two Principles C. Pope John Paul II 29 [Dives in Misericordia, Encyclical- November 30, 1980] 1. Descriptive Definition 2. Incarnate in Jesus Christ 3. Frequent Comparatives 4. Comparison in the Conclusion † PART THREE 35 OT Rituals of Reconciliation A. Occasional Penitential Observances 35 Introduction 1. Jgs 20:20-48 2. Penitential Psalm 130: Presentation a. Supplication of the Penitent b. Motive of Trust: Divine Mercy c. The Assurance of Pardon THE MERCY OF GOD TABLE OF CONTENTS 3 d. New Image: The Night Watch-Man, the New Dawn e. Ultimate Motive: Divine Mercy in the Life of the Church 3. Ne 8-10: Purification for Covenant Renewal Presentation Summary 4. Dn 8:1-19: The Seventy Weeks of Years Presentation B. The Seasonal, Annual OT Penitential Celebrations 73 1. Sacrifice for Sin 2. The Sacrifice of Reparation - ASHAM 3. The Sacrifice of Expiation - KIPPUR C. Theological Reflections 78 † PART FOUR 79 NT Expressions of Reconciliation Presentation 79 A. Acts of the Apostles 79 1. Apostolic Preaching 2. Be converted to the risen Lord 3. God takes the Initiative 4. The New ‘Way’ [Ac 9:2 +] Summary B. Synoptic Catechesis 83 Presentation 1. Lk 5:32; 15; 17:3-4 2. Mk 9:1-8; 16:13-20, 28 3. Mk 1:15; 3:28-29; 6:12; 16:16 4. Synoptic Reflections C. The Pauline Communities 91 1. Conversion is the Fundamental Christian Act 2. ‘Second Conversion’ 3. Parousia no excuse for Immorality 4. Excommunication 5. Reinstatement 6. Pastoral Letters D. Document to the Hebrews 95 1. Montanism, Novatianism 2. A Document of Encouragement 3. Heb 6:4-8 4. Heb 10:26-31 5. Heb 12:14-17 Summary THE MERCY OF GOD TABLE OF CONTENTS 4 E. Johannine Letters and Gospel 100 [I] The Three Epistles 100 1. 1 Jn 9; 3:6-9; 5:16-17 2. The ‘Experience’ of Christ 3. A Church of Converted Sinners 4. Three important Texts [1 Jn 1:9’ 3:6-9; 5:16-17] 5. Mercy is Supreme Divine relative Attribute 6. 2 & 3 Jn [II] The 4th Gospel 107 1. Jn 20:21 – Proclaimed by Trent 2. Jn 20:30-31: his ‘intention’. 3. The Holy Spirit and the ‘World’ 4. Ecclesial and Sacramental Dimensions 5. Jn 20:19-23 6. Jn 11 [raising of Lazarus] – Jn 13 [Washing of the Apostle’s Feet] F. Other Apostolic Writings and the Apocalypse 114 1. Jas, Jud and 2 P 2. Revelations G. Concluding Remarks 116 † PART FIVE 126 The Merciful God: Eternally Disposed for Covenant A. Divine Personality 126 B. Mysterium Tremendum B. Transcendant B. Yahweh = Divine Will for Marcy 129 [I] An Immanent Name [cf. ex 3:14] 129 1. An Ancient Name, Unique 2. Indicates Something of the reality 3. Grammatical Mystery 4. A Covenant Name [II] An ‘Economic’ Name 132 1. Preparations 2. God’s Solemn Manifestation 3. Divine Name as Mercy 4. Moses’ Reaction C. Yahweh: Covenant Partner 144 [I] A Category of Revelation 144 1. Yahweh takes the Initiative 2. Stable Elements of Covenant [II] Divine Initiative in Mercy 146 Premise 1. God and Early Humanity 2. The God of the Patriarchs THE MERCY OF GOD TABLE OF CONTENTS 5 3. The ‘redeemer’ on Sinai 4. Davidic Covenant Fulfillment [III] The Essential Characteristics of the God of the Covenant 160 Introduction 1. Divine Hesed. 2. The God of Fidelity 3. The Justice of God 4. Divine Wrath, Zeal ‘Jealousy’ 5. Divine Mercy The Exodus Antiphon [Ex 34:6, ff., etc.] † EPILOGUE 174 The Merciful Father’s Self-Giving 1. A Loving Father 2. The Son’s Immolation 3. The Father’s Compassion 4. The Father of mercies 5. The Father Almighty 6. The Thrice-Holy God [Is 6:4, ff.] † CONCLUSION 194 ††† BIBLIOGRAPHY 195 † ††† † THE MERCY OF GOD 6 THE MERCIFUL GOD “... For the Lord Yahweh says this: I am going to look after my flock myself and keep all of it in view... I shall pasture them on the mountains of Israel... I shall feed them in good pasturage; the high mountains will be their grazing ground... I myself will show them where to rest... I shall look for the lost one, bring back the stray, bandage the wounded and make the weak strong... I shall be a true shepherd to them...” [cf. Ezk 34:11-16] “... I shall cleanse you from all your defilement and all your idols...”’ [cf. Ezk 36: 25, ff.] “... I am the Good Shepherd: the good shepherd is one who lays down his life for his sheep ... I know my own and my own know me...” [cf. Jn 10:7, ff.]. ††† THE MERCY OF GOD PART 1: MERCY 7 PART ONE: THE MERCY OF GOD [cf. Theodore KOEHLER, “Misericorde”, in D-S, Col 1313-1328] Introduction: [1] “Be merciful as your Heavenly Father is merciful! “ [cf. Lk 6:36. This is the rendition of the gentle IIIrd Gospel of the old Law of Holiness [cf. Lv 17-26], presented by Matthew in the traditional form: “Be perfect as your Heavenly Father is perfect! “ [cf. Mt 5:48] - as a conclusion to the Beatitudes. The invitation to imitate the divine mercy has appeared from the very beginning of Christianity as an accomplishment of spiritual growth in that perfection preached by Jesus Christ. [2] What is on the distant horizon of these appeals is that plan of the renewal of the human race, so lacerated, disfigured by sin. The original disobedience developed [or “degenerated”!] in a frightful manner: Abel was murdered by his blood-brother, Cain - so, his, the first recorded death in Scripture, is “fratricide”] - that awful sense of vindictiveness practiced by Lamech. Jesus preached the New Creation - the re- creation, the restoration of humanity in the image of the Father. [3] Divine Mercy is such an important revelation that is an absolute requirement for our divinization, participation in the divine nature. Both contexts of the texts cited above [cf. Mt 5: 44, ff.; Lk 6:27, ff.] describe a unique kind of love of neighbor which includes also one’s enemies: for the Father makes the sun rise on the wicked as well as on the just [cf. Mt 5:45]. Each one must learn how to pardon, and not to judge - Lk adds a broadly sweeping version of generosity [cf. Lk 6: 36, ff.]. [4] Nonetheless, on reading the biblical texts regarding divine mercy it becomes immediately clear that this is not some kind of “feeling sorry”, or “having pity” towards one’s neighbors - and “mercy” is not only directed toward the pardon of offenses. The baptized are all called to love anew the Father of Mercies: “... Blessed be God, the Father of our Lord Jesus Christ, a gentle Father and the God of all consolation, who comforts us in all our sorrows, so that we can offer others, in their sorrows, the consolation that we have received from God ourselves...” [cf. 2 Co 1:3, ff.] - “... You will only have to suffer for a little while: the God of all grace who called you to eternal glory in Christ will see that all is well again: He will confirm, strengthen and support you!’ {cf. Jas 5:11] [5] Such an attitude and practice suppose a moral, spiritual and religious conversion which would imply an abandonment to that Covenant which God, as Infinite Love, has wished to establish with humanity, in order to save all from the death of sin. The ancient Covenant with Israel prepared the way for the New THE MERCY OF GOD PART 1: MERCY 8 Covenant with all of humanity. In this New Covenant of Mercy the imitation of the Father has been rendered palpable, rendered perfectly human, in Jesus Christ Who had to become like his brothers in all things in their relationship with God, a great and merciful high priest [cf. Heb 2:17]. As Mediator, He preached and accomplished the mercy of the Father, and elevated mercy to the level of the Beatitudes [cf. Mt 5:7]. ††† 1. In Classical Antiquity: the Vulgate used three words to translate their Hebrew and Greek counterparts: misericordia, miseratio, misereri. The richness of all these words - in Hebrew, Greek and Latin - offers its own insights. a. In Greek, in general, there are three words, or families of words: eleos, oiktirmos, splanchna. Classical Greek used the first two words to indicate “pity, commiseration” towards others. 1.] Eleos is the more general word: it designates that emotion experienced in the face of misfortune, affliction of others. As a consequence, it refers to”sympathy”.” In one context of a justice to be meted out, it always meant the pity on the part of the judge that needs to be aroused. In other Greek circles, Eleos is the divinity of mercy who received worship from believers. Homer and the Greek tragedians of the 5th century gave high human value to mercy. Those without mercy were considered “barbarian.” 2.] Oiktirmos had practically the same meaning - oiktos means “lamentation”, the exterior manifestation of “pity”.
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